Page:An Exposition of the Old and New Testament (1828) vol 2.djvu/103

Rh Nay, but we will serve the. 22. And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the, to serve him. And they said, We are witnesses. 23. Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the God of Israel. 24. And the people said unto Joshua, the our God will we serve, and his voice will we obey. 25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. 26. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the. 27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. 28. So Joshua let the people depart, every man unto his inheritance.

Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua's with the people, to engage them to serve God; the manner of his dealing with them shows him to be in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to Him, particularly the obligation of a choice, and of a covenant.

I. Would it be any obligation upon them, if they made the service of God their choice—he here puts them to their choice; not as if it were antecedently indifferent whether they served God or no, or as if they were at their liberty to refuse his service, but because it would have a great influence upon their perseverance in religion, if they embraced it with the reason of men, and with the resolution of men. These two things he here brings them to.

1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of that, adheres with most pleasure to that which is its own choice, and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,

(1.) Joshua fairly puts the matter to their choice, v. 15. Where, [1.] He proposes the candidates that stand for the election. The, Jehovah, on one side, and on the other side, either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, &c. But being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves, "Choose you whom ye will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, 1 Kings 18. 21. Joshua's putting off the matter here to this issue, plainly intimates two things, First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve on a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side, that it may safely be referred to every man that allows himself a free thought, either to choose or refuse it; for the merits of the cause are so plain, that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them, who, upon so fair an occasion given, would show a coolness and indifference toward the service of God; whether they would desire time to consider and consult their friends, before they gave in an answer; that if any such should appear, they might set a mark upon them, and warn the rest to avoid them. [4.] He directs their choice in this matter, by an open declaration of his own resolutions. "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself; As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious, that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is, "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God." Secondly, For his house, that is, his faimily, his children, and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he will not make his necessary application to public affairs an excuse for the neglect of family-religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own, 1 Tim. 3. 4, 5. I and my house will serve God.

1. "Not my house, without me." He would not engage them to that work, which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater, and more immediate, there he would overrule. Note, When we cannot bring as many as we would to the service of God, we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. "First, I, and then my house." Note, Those that lead and rule in other things, should be first in the service of God, and go before in the best things. Lastly, He resolves to do this, whatever others did. Though all the families of Israel should revolt from God, and serve idols, yet Joshua and his family will steadfastly